善友品第二十二之一
Chapter 22: Good Spiritual Friends
爾時，世尊復告善現：「若菩薩摩訶薩深心欲證無上菩提，常應親近、供養恭敬、尊重讚歎真淨善友。」
At that time, the World-Honored One further said to Subhūti: “If bodhisattva-mahāsattvas, with a deep mind, wish to realize unsurpassed bodhi, they should constantly draw near to, make offerings to, honor, respect, and praise true and pure good spiritual friends.”
具壽善現便白佛言：「何等名為諸菩薩摩訶薩真淨善友？」
The Venerable Subhūti said to the Buddha: “What are called the true and pure good spiritual friends of the bodhisattva-mahāsattvas?”
佛告善現：「一切如來、應、正等覺，是諸菩薩摩訶薩眾真淨善友；一切不退轉菩薩摩訶薩，亦是菩薩摩訶薩眾真淨善友。若餘菩薩及諸聲聞并餘善士，能為菩薩宣說開示甚深般若波羅蜜多相應法門，教誡教授諸菩薩眾令種善根修菩薩行速圓滿者，亦是菩薩摩訶薩眾真淨善友。甚深般若波羅蜜多相應經典，亦是菩薩摩訶薩眾真淨善友。
The Buddha told Subhūti: “All Tathāgatas, Arhats, Perfectly Enlightened Ones are the true and pure good friends of the bodhisattva-mahāsattvas; and all non-retrogressing bodhisattva-mahāsattvas are likewise true and pure good friends. If other bodhisattvas, and śrāvakas, and other worthy persons are able to proclaim and elucidate dharma-gates in accord with the profound Prajñā-pāramitā, instructing and training the bodhisattva assembly so that they plant roots of goodness and quickly bring the bodhisattva conduct to completion, they too are true and pure good friends of the bodhisattva-mahāsattvas. The scriptures that accord with the profound Prajñā-pāramitā are also true and pure good friends of the bodhisattva-mahāsattvas.
「復次，善現！布施、淨戒、安忍、精進、靜慮、般若波羅蜜多，當知亦是諸菩薩眾真淨善友。善現當知！如是六種波羅蜜多亦是菩薩摩訶薩師，如是六種波羅蜜多亦是菩薩摩訶薩導，如是六種波羅蜜多亦是菩薩摩訶薩明，如是六種波羅蜜多亦是菩薩摩訶薩照，如是六種波羅蜜多亦是菩薩摩訶薩舍，如是六種波羅蜜多亦是菩薩摩訶薩護，如是六種波羅蜜多亦是菩薩摩訶薩歸，如是六種波羅蜜多亦是菩薩摩訶薩趣，如是六種波羅蜜多亦是菩薩摩訶薩洲，如是六種波羅蜜多亦是菩薩摩訶薩父，如是六種波羅蜜多亦是菩薩摩訶薩母，如是六種波羅蜜多，能令菩薩摩訶薩眾得微妙智、生如實覺，疾證無上正等菩提。所以者何？一切菩薩摩訶薩眾，皆因六種波羅蜜多，修習般若波羅蜜多究竟圓滿。
“Furthermore, Subhūti! Giving, pure morality, patience, vigor, meditative concentration, and the Prajñā-pāramitā—know that these too are the bodhisattvas’ true and pure good friends. You should know, Subhūti: these six pāramitās are the bodhisattva-mahāsattvas’ teachers. These six pāramitās are their guides. These six are their brightness. These six are their illumination. These six are their abode. These six are their protection. These six are their refuge. These six are their course. These six are their island. These six are their father. These six are their mother. These six pāramitās enable the bodhisattva-mahāsattvas to gain subtle wisdom and give rise to as‑it‑is awareness, swiftly realizing unsurpassed perfect enlightenment. Why is this so? Because all bodhisattva-mahāsattvas, by means of the six pāramitās, cultivate the Prajñā-pāramitā to ultimate completion.”
「善現當知！過去如來、應、正等覺，已證無上正等菩提、已般涅槃，彼佛世尊皆依六種波羅蜜多生一切智；未來如來、應、正等覺，當證無上正等菩提、當般涅槃，彼佛世尊亦依六種波羅蜜多生一切智；現在十方無量無數無邊世界一切如來、應、正等覺，現證無上正等菩提，現為有情宣說正法，彼佛世尊亦依六種波羅蜜多生一切智。今我如來、應、正等覺，現證無上正等菩提，現為有情宣說正法，亦依六種波羅蜜多生一切智。何以故？如是六種波羅蜜多，普能攝受三十七種菩提分法，若四梵住，若四攝事，若餘無量無邊佛法，若諸佛智，若自然智、不思議智、無敵對智、一切智智，悉皆攝在如是六種波羅蜜多。是故我說如是六種波羅蜜多，是諸菩薩摩訶薩眾真淨善友，與諸菩薩摩訶薩眾為師為導，為明為照，為舍為護，為歸為趣，為洲為渚、為父為母，能令菩薩摩訶薩眾得微妙智、生如實覺，疾證無上正等菩提，作諸有情不希報友。是故，善現！諸菩薩摩訶薩應學六種波羅蜜多。
“Subhūti, you should know! The Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, having realized unsurpassed perfect enlightenment and entered parinirvāṇa, all generated the knowledge of all aspects by relying on the six pāramitās. The Tathāgatas, Arhats, Perfectly Enlightened Ones of the future, who will realize unsurpassed perfect enlightenment and enter parinirvāṇa, will likewise generate the knowledge of all aspects by relying on the six pāramitās. And all the Tathāgatas, Arhats, Perfectly Enlightened Ones now present in the measureless, numberless, boundless worlds of the ten directions—who presently realize unsurpassed perfect enlightenment and presently proclaim the true Dharma for beings—likewise generate the knowledge of all aspects by relying on the six pāramitās. I, the Tathāgata, Arhat, Perfectly Enlightened One who now realizes unsurpassed perfect enlightenment and now proclaims the true Dharma for beings, also generate the knowledge of all aspects by relying on the six pāramitās. Why is this so? Because these six pāramitās universally encompass the thirty-seven factors of enlightenment, the four immeasurables, the four ways of gathering in, and the other immeasurable and boundless Buddha‑dharmas; as well as the Buddhas’ wisdoms—natural wisdom, inconceivable wisdom, peerless wisdom, and the wisdom that knows all aspects—all are contained within these six pāramitās. Therefore I say that these six pāramitās are the bodhisattva‑mahāsattvas’ true and pure good friends: they are their teachers and guides, their brightness and illumination, their abode and protection, their refuge and course, their island and islet, their father and mother. They enable the bodhisattva‑mahāsattvas to gain subtle wisdom and give rise to as‑it‑is cognition, swiftly realizing unsurpassed perfect enlightenment, and they serve as unrequiting friends to all beings. Therefore, Subhūti, bodhisattva‑mahāsattvas should study the six pāramitās.
「復次，善現！諸菩薩摩訶薩欲學六種波羅蜜多，應於般若波羅蜜多甚深經典，至心聽聞、受持、讀誦、觀察義趣、請決所疑。所以者何？如是般若波羅蜜多，能與六種波羅蜜多，為尊、為導、能示、能轉，為生養母。所以者何？若離般若波羅蜜多，則無前五波羅蜜多，雖有布施、淨戒、安忍、精進、靜慮，而不名為能到彼岸。是故，善現！諸菩薩摩訶薩欲得不隨他教行，欲住不隨他教地，欲斷一切有情疑，欲滿一切有情願，欲嚴淨佛土，欲成熟有情，應學般若波羅蜜多。所以者何？於此般若波羅蜜多甚深經中，廣說菩薩摩訶薩眾所應學法。一切菩薩摩訶薩眾皆於其中應勤修學。若勤修學甚深般若波羅蜜多方便善巧，定證無上正等菩提，能盡未來利樂一切。」
“Furthermore, Subhūti! Bodhisattva‑mahāsattvas who wish to study the six pāramitās should, with utmost sincerity, listen to, receive and uphold, read and recite the profound scriptures of the Prajñā-pāramitā, contemplate their meaning and purport, and seek resolution of their doubts. Why? Because the Prajñā-pāramitā is the one that stands above and guides the six pāramitās, that can indicate and set them in motion, and is their life‑giving mother. Why? Because apart from the Prajñā-pāramitā, the prior five pāramitās do not exist as ‘perfections’; even if there is giving, pure morality, patience, vigor, and meditative concentration, they are not called that which reaches the other shore. Therefore, Subhūti, bodhisattva‑mahāsattvas who wish not to practice under others’ instruction, who wish to abide on the ground of not following others’ instruction, who wish to cut off all beings’ doubts, fulfill all beings’ aspirations, adorn Buddha‑lands, and mature beings, should study the Prajñā-pāramitā. Why? Because in this profound scripture of the Prajñā-pāramitā the dharmas that bodhisattva‑mahāsattvas ought to learn are extensively taught. All bodhisattva‑mahāsattvas should diligently cultivate them therein. If they diligently train in the profound Prajñā-pāramitā with skillful upāya, they will definitely realize unsurpassed perfect enlightenment and will be able to benefit and bring happiness to all throughout the future.”
爾時，善現便白佛言：「甚深般若波羅蜜多以何為相？」
At that time, Subhūti said to the Buddha, “What is the characteristic of the profound Prajñā-pāramitā?”
佛告善現：「甚深般若波羅蜜多無著為相。」
The Buddha told Subhūti, “Non-attachment is the characteristic of the profound Prajñā-pāramitā.”
具壽善現復白佛言：「頗有因緣，甚深般若波羅蜜多無著之相，餘一切法可說亦有無著相耶？」
The Venerable Subhūti again said to the Buddha, “Is there a reason why, if non-attachment is the characteristic of the profound Prajñā-pāramitā, one may also say that all other dharmas likewise have the characteristic of non-attachment?”
佛告善現：「如是！如是！有因緣故，甚深般若波羅蜜多無著之相，餘一切法亦可說有此無著相。所以者何？以一切法無不皆如甚深般若波羅蜜多是空、遠離。是故，善現！甚深般若波羅蜜多由無著相是空、遠離，餘一切法由無著相亦空、遠離。」
The Buddha told Subhūti, “Yes, yes. Because there is a reason for it: since all dharmas, without exception, like the profound Prajñā-pāramitā, are empty and free from entanglement, therefore, Subhūti, the profound Prajñā-pāramitā is empty and free from entanglement by virtue of non-attachment, and all other dharmas are likewise empty and free from entanglement by virtue of non-attachment.
具壽善現復白佛言：「若一切法皆空、遠離，云何有情可得施設有染有淨？世尊！非空、遠離法可說有染有淨。世尊！非空、遠離能證無上正等菩提，非離空、遠離有別法可得能證無上正等菩提。世尊！云何令我解佛所說甚深義趣？」
The Venerable Subhūti again said to the Buddha, “If all dharmas are empty and free from entanglement, how can sentient beings be provisionally designated as impure or pure? World‑Honored One, it is not with respect to dharmas that are empty and free from entanglement that one can speak of impurity and purity. World‑Honored One, it is not apart from what is empty and free from entanglement that one can realize unsurpassed, perfect enlightenment, nor is there any other dharma separate from what is empty and free from entanglement by which one can realize unsurpassed, perfect enlightenment. World‑Honored One, how may I understand the profound purport of what the Buddha has taught?”
佛告善現：「於意云何？有情長夜有我、我所，心執我、我所不？」
The Buddha told Subhūti, “What do you think? Do beings, throughout the long night, have ‘I’ and ‘mine,’ and does the mind grasp at ‘I’ and ‘mine’?”
善現答言：「如是！世尊！如是！善逝！有情長夜有我、我所，心執著我、我所。」
Subhūti replied, “Yes, World‑Honored One, yes, Well‑Gone One. Throughout the long night beings have ‘I’ and ‘mine,’ and their minds are attached to ‘I’ and ‘mine.’”
佛告善現：「於意云何？有情所執我及我所空、遠離不？」
The Buddha told Subhūti, “What do you think? Are the ‘I’ and ‘mine’ that beings grasp at empty and free from entanglement?”
善現答言：「如是！世尊！如是！善逝！有情所執我及我所皆空、遠離。」
Subhūti replied, “Yes, World‑Honored One, yes, Well‑Gone One. The ‘I’ and ‘mine’ that beings grasp at are all empty and free from entanglement.”
佛告善現：「於意云何？豈不有情由我、我所執流轉生死？」
The Buddha told Subhūti, “What do you think? Is it not true that beings revolve in birth and death because of their grasping at ‘I’ and ‘mine’?”
善現答言：「如是！世尊！如是！善逝！諸有情類由我、我所執流轉生死。」
Subhūti replied, “Yes, World‑Honored One, yes, Well‑Gone One. All classes of beings revolve in birth and death because of their grasping at ‘I’ and ‘mine.’”
佛告善現：「如是有情流轉生死，施設雜染及清淨者。由諸有情虛妄執著我及我所說有雜染，而於其中無雜染者；由諸有情不妄執著我及我所說有清淨，而於其中無清淨者。是故，善現！雖一切法皆空、遠離，而諸有情亦可施設有染有淨。善現當知！若菩薩摩訶薩能如是行，名行般若波羅蜜多。」
The Buddha told Subhūti, “It is with respect to such beings, revolving in birth and death, that impurity and purity are provisionally established. Because beings falsely grasp at ‘I’ and ‘mine,’ impurity is spoken of, though in that very context there is no impurity. Because beings do not falsely grasp at ‘I’ and ‘mine,’ purity is spoken of, though in that very context there is no purity. Therefore, Subhūti, although all dharmas are empty and free from entanglement, beings too can be provisionally designated as impure and pure. Subhūti, you should know: if a bodhisattva‑mahāsattva can practice in this way, that is called practicing the Prajñā‑pāramitā.”
具壽善現便白佛言：「甚奇！世尊！希有！善逝！雖一切法皆空、遠離，而諸有情有染有淨。世尊！若菩薩摩訶薩能如是行，則不行色，亦不行受、想、行、識。世尊！若菩薩摩訶薩能如是行，世間天、人、阿素洛等皆不能伏。世尊！若菩薩摩訶薩能如是行，便勝一切聲聞、獨覺所行之行至無勝處。所以者何？以諸佛性及如來性、自然覺性、一切智性皆不可勝。世尊！諸菩薩摩訶薩由此般若波羅蜜多相應作意，晝夜安住方便善巧，趣向無上正等菩提，疾證無上正等菩提。」
The Venerable Subhūti said to the Buddha, “How marvelous, World‑Honored One! Rare indeed, Well‑Gone One! Although all dharmas are empty and free from entanglement, beings are nevertheless spoken of as defiled and pure. World‑Honored One, if bodhisattva‑mahāsattvas can practice in this way, then they do not engage with form, nor with feeling, perception, formations, or consciousness. World‑Honored One, if bodhisattva‑mahāsattvas can practice in this way, the gods, humans, and asuras of the world are unable to subdue them. World‑Honored One, if bodhisattva‑mahāsattvas can practice in this way, they surpass the practices of all śrāvakas and pratyekabuddhas, reaching the peerless state. Why is this? Because the Buddha‑nature, the Tathāgata‑nature, the nature of spontaneous awakening, and the nature of the knowledge of all aspects are all unsurpassable. World‑Honored One, through this Prajñā‑pāramitā‑concordant attention, bodhisattva‑mahāsattvas abide day and night in skillful means, orient themselves toward unsurpassed perfect enlightenment, and swiftly realize unsurpassed perfect enlightenment.”
佛告善現：「如是！如是！如汝所說。
The Buddha told Subhūti, “So it is, so it is, just as you have said.
「復次，善現！於意云何？假使於此贍部洲中一切有情，非前非後皆得人身，得人身已皆發無上正等覺心，既發心已修諸菩薩摩訶薩行，皆證無上正等菩提。有善男子、善女人等盡其形壽，以諸世間上妙樂具，供養恭敬、尊重讚歎此諸如來、應、正等覺。復持如是所集善根，與諸有情平等共有迴向無上正等菩提。是善男子、善女人等由此因緣得福多不？」
“Furthermore, Subhūti, what do you think? Suppose in this Jambudvīpa all beings, neither earlier nor later, were to obtain a human body, and having obtained a human body, all aroused the resolve for unsurpassed perfect enlightenment, and once aroused, practiced the conduct of the bodhisattva‑mahāsattvas, all attaining unsurpassed perfect enlightenment. There are good men and good women who, for the full extent of their lives, with the finest enjoyments of the world, make offerings, honor, respect, and praise those Tathāgatas, Arhats, Perfectly Enlightened Ones. Then they take the roots of goodness thus amassed and, shared equally with all beings, dedicate them toward unsurpassed perfect enlightenment. Would those good men and good women, by this cause and condition, obtain great merit?”
善現答言：「甚多！世尊！甚多！善逝！」
Subhūti replied, “Very great, World‑Honored One! Very great, Well‑Gone One!”
佛告善現：「若善男子、善女人等，於大眾中宣說如是甚深般若波羅蜜多，施設、建立、分別、開示令其易解，及住如是甚深般若波羅蜜多相應作意。此善男子、善女人等，由是因緣所獲功德甚多於前無量無數。
The Buddha told Subhūti, “If good men and good women, in the midst of a great assembly, proclaim such a profound Prajñā‑pāramitā, establishing it, setting it forth, analyzing it, and explaining it so that it is easy to understand, and also abide in such Prajñā‑pāramitā‑concordant attention, then by this cause and condition the merit they obtain far surpasses the former, immeasurable and boundless.”
「復次，善現！於意云何？假使於此贍部洲中一切有情，非前非後皆得人身，得人身已皆發無上正等覺心，既發心已盡其形壽，以諸世間一切樂具，恭敬布施一切有情。復持如是布施善根，與諸有情平等共有迴向無上正等菩提。是諸菩薩摩訶薩眾，由此因緣得福多不？」
“Furthermore, Subhūti, what do you think? Suppose that in this Jambudvīpa all beings, neither earlier nor later, were to obtain a human body; having obtained a human body, they all aroused the resolve for unsurpassed perfect enlightenment; and having aroused that resolve, for the full span of their lives they respectfully gave to all beings, using every delightful thing the world can offer. Then they took the roots of goodness from such giving and, sharing them equally with all beings, dedicated them toward unsurpassed perfect enlightenment. Would those bodhisattva‑mahāsattvas, by this cause and condition, obtain great merit?”
善現答言：「甚多！世尊！甚多！善逝！」
Subhūti replied, “Very great, World‑Honored One! Very great, Well‑Gone One!”
佛告善現：「若菩薩摩訶薩下至一日安住般若波羅蜜多相應作意，所獲功德甚多於前無量無數。所以者何？諸菩薩摩訶薩如如晝夜安住般若波羅蜜多相應作意，如是如是堪為一切有情福田。所以者何？是菩薩摩訶薩所起慈心，諸有情類無能及者，唯除如來、應、正等覺。何以故？一切如來、應、正等覺無與等故，一切如來、應、正等覺無譬喻故，一切如來、應、正等覺所成就法不思議故。
The Buddha told Subhūti, “If bodhisattva‑mahāsattvas abide, even for a single day, in attention that accords with the Prajñā‑pāramitā, the merit they obtain far surpasses the former, immeasurable and boundless. Why is this? Because bodhisattva‑mahāsattvas who thus day and night abide in Prajñā‑pāramitā‑concordant attention thereby become a field of merit for all beings. Why? The loving‑kindness that these bodhisattva‑mahāsattvas arouse is unmatched by any class of beings, save only the Tathāgatas, Arhats, Perfectly Enlightened Ones. Why? Because all Tathāgatas, Arhats, Perfectly Enlightened Ones have no equal, allow no analogy, and the dharmas they have accomplished are inconceivable.
「善現！云何是菩薩摩訶薩能引爾許殊勝功德？善現當知！是菩薩摩訶薩成就如是殊勝般若波羅蜜多，由此般若波羅蜜多，見諸有情受諸苦惱如被刑戮，起大悲心。復以天眼觀諸世間，見有無邊諸有情類，成無間業墮無暇處受諸劇苦，或為見網之所覆蔽不得正道；或復見有諸有情類，墮無暇處離諸有暇。見如是等諸有情已，生大厭怖，普緣一切有情世間，起大慈悲相應作意：『我當普為一切有情作大依護，我當解脫一切有情所受苦惱。』雖作是念，而不住此想亦不住餘想。善現當知！是名菩薩摩訶薩眾大慧光明，能證無上正等菩提。
“Subhūti, how is it that these bodhisattva‑mahāsattvas can draw forth such exceedingly excellent merit? You should know: having accomplished such a sublime Prajñā‑pāramitā, these bodhisattva‑mahāsattvas, by means of this Prajñā‑pāramitā, see beings undergoing sufferings as if under execution, and they arouse great compassion. Further, with the divine eye they survey the world and see immeasurable kinds of beings who, having created uninterrupted karma, fall into states without leisure and undergo severe torments; or who are veiled by a net of views and cannot find the right path; or again they see beings fallen into places without leisure, deprived of any opportunity. Seeing such beings, they give rise to great revulsion and fear, and with regard to all the worlds of beings they arouse attention conjoined with great loving‑kindness and compassion: ‘I will be a great refuge and protector for all beings. I will free all beings from the sufferings they undergo.’ Although they form such a thought, they do not abide in this conception nor in any other conception. Subhūti, you should know: this is called the great radiance of wisdom of the assembly of bodhisattva‑mahāsattvas, able to realize unsurpassed perfect enlightenment.”
「善現當知！是菩薩摩訶薩由住此住，能作一切世間福田，雖未證得一切智智，而於無上正等菩提得不退轉，堪受施主衣服、飲食、臥具、醫藥及餘資具。善現當知！是菩薩摩訶薩善住般若波羅蜜多故，能畢竟報施主恩，亦能親近一切智智。是故，善現！若菩薩摩訶薩欲不虛受國王、大臣及諸有情所有信施，欲示有情真淨道路，欲為有情作大明照，欲脫有情生死牢獄，欲施有情清淨法眼，應常安住甚深般若波羅蜜多相應作意。
“Subhūti, you should know! By abiding in this abiding, these bodhisattva‑mahāsattvas become a field of merit for all the world. Though they have not yet realized the knowledge of all aspects, they become irreversible toward unsurpassed perfect enlightenment and are worthy to accept from donors clothing, food and drink, bedding, medicines, and other requisites. Subhūti, you should know! Because these bodhisattva‑mahāsattvas abide well in the Prajñā‑pāramitā, they are able ultimately to repay the kindness of their donors and can also draw near to the knowledge of all aspects. Therefore, Subhūti, if bodhisattva‑mahāsattvas wish not to receive in vain the faithful offerings of kings, ministers, and all beings, if they wish to show beings the true and pure path, to be a great illumination for beings, to free beings from the prison of birth and death, and to bestow upon beings the pure Dharma‑eye, they should constantly abide in attention that accords with the profound Prajñā‑pāramitā.
「善現當知！若菩薩摩訶薩常住般若波羅蜜多相應作意，是菩薩摩訶薩於此作意恒時憶念，不令諸餘作意暫起，所有言說亦與般若波羅蜜多理趣相應。善現當知！是菩薩摩訶薩晝夜精勤，恒住般若波羅蜜多相應作意無時暫捨。譬如有人先未曾有末尼寶珠，後時遇得歡喜自慶，遇緣還失生大憂惱，常懷歎惜未甞離念，思當何計還得此珠。彼人由是相應作意，緣此寶珠無時暫捨。諸菩薩摩訶薩亦復如是，應常安住甚深般若波羅蜜多相應作意，若不安住甚深般若波羅蜜多相應作意，則為喪失一切智智相應作意。是故，善現！諸菩薩摩訶薩於深般若波羅蜜多相應作意，應常安住無得暫捨。」
“Subhūti, you should know! If bodhisattva‑mahāsattvas constantly abide in attention that accords with the Prajñā‑pāramitā, they keep this attention in mind at all times, not allowing any other attentions to arise even for a moment, and whatever they say accords with the principles and purport of the Prajñā‑pāramitā. Subhūti, you should know! These bodhisattva‑mahāsattvas are diligent day and night, constantly abiding in Prajñā‑pāramitā‑concordant attention and never abandoning it even briefly. It is like a person who previously never had a maṇi jewel but later happens upon one and rejoices; when circumstances cause them to lose it again, they experience great sorrow and distress, constantly lamenting it and never letting it leave their thoughts, considering by what means they might recover this jewel. Because that person sustains attention in relation to the jewel, they never relinquish it even for a moment. Just so with bodhisattva‑mahāsattvas: they should constantly abide in attention that accords with the profound Prajñā‑pāramitā. If they do not abide in such attention, that amounts to losing the attention that accords with the knowledge of all aspects. Therefore, Subhūti, with respect to attention that accords with the profound Prajñā‑pāramitā, bodhisattva‑mahāsattvas should constantly abide in it and must not relinquish it even briefly.”
爾時，善現便白佛言：「若一切法及諸作意皆離自性，空無所有，云何菩薩摩訶薩不離般若波羅蜜多一切智智相應作意？」
At that time, Subhūti said to the Buddha, “If all dharmas and all modes of attention are devoid of self‑nature, empty and without anything at all, how is it that bodhisattva‑mahāsattvas do not depart from attention that accords with the Prajñā‑pāramitā’s knowledge of all aspects?”
佛告善現：「若菩薩摩訶薩知一切法及諸作意皆離自性，空無所有，是菩薩摩訶薩不離般若波羅蜜多一切智智相應作意。所以者何？甚深般若波羅蜜多一切智智及諸作意皆離自性，空無所有，此中一切增減俱無，若正通達即名不離。」
The Buddha told Subhūti, “If bodhisattva‑mahāsattvas know that all dharmas and all modes of attention are devoid of self‑nature, empty and without anything at all, then those bodhisattva‑mahāsattvas do not depart from attention that accords with the Prajñā‑pāramitā’s knowledge of all aspects. Why? Because the profound Prajñā‑pāramitā, the knowledge of all aspects, and all modes of attention are all devoid of self‑nature, empty and without anything at all. Within this there is neither increase nor decrease. To penetrate it correctly is called ‘not departing.’”
具壽善現復白佛言：「若深般若波羅蜜多自性常空，無增無減，云何菩薩摩訶薩眾修證般若波羅蜜多，便得無上正等菩提？」
The Venerable Subhūti again said to the Buddha, “If the profound Prajñā‑pāramitā is by nature always empty, without increase or decrease, how do the bodhisattva‑mahāsattvas cultivate and realize the Prajñā‑pāramitā and thereby attain unsurpassed perfect enlightenment?”
佛告善現：「諸菩薩摩訶薩修證般若波羅蜜多，於一切法無增無減，於菩薩摩訶薩亦無增減，如深般若波羅蜜多自性空故無增無減，諸佛菩薩亦復如是。若菩薩摩訶薩能如是知，是則名為修證般若波羅蜜多，由此因緣，能疾證得所求無上正等菩提。
The Buddha told Subhūti, “Bodhisattva‑mahāsattvas who cultivate and realize the Prajñā‑pāramitā do not see increase or decrease in any dharma, nor increase or decrease in bodhisattva‑mahāsattvas themselves. Just as the profound Prajñā‑pāramitā is empty by nature and thus without increase or decrease, so too with all Buddhas and bodhisattvas. If bodhisattva‑mahāsattvas can know thus, this is called cultivating and realizing the Prajñā‑pāramitā. By this cause and condition, they can swiftly realize the unsurpassed perfect enlightenment they seek.
「善現當知！若菩薩摩訶薩聞說如是甚深般若波羅蜜多無增減時，不驚、不怖、不沈、不沒亦無猶豫，是菩薩摩訶薩行深般若波羅蜜多已到究竟，安住菩薩不退轉地，疾證無上正等菩提，能盡未來度有情眾。」
“Subhūti, you should know! If bodhisattva‑mahāsattvas, on hearing that the profound Prajñā‑pāramitā is without increase or decrease, are not startled, not afraid, not sunk, not overwhelmed, and without hesitation, then those bodhisattva‑mahāsattvas have brought the practice of the profound Prajñā‑pāramitā to its consummation, abide on the irreversible ground of the bodhisattva, swiftly realize unsurpassed perfect enlightenment, and are able to liberate beings throughout the future.”
- - - - - - -
爾時，具壽善現復白佛言：「世尊！為即般若波羅蜜多，能行般若波羅蜜多不？」
At that time, the Venerable Subhūti again said to the Buddha, “World‑Honored One, is it the very Prajñā‑pāramitā that can practice the Prajñā‑pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離般若波羅蜜多有法可得，能行般若波羅蜜多不？」
“World‑Honored One, is there a dharma apart from the Prajñā‑pāramitā that can practice the Prajñā‑pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即般若波羅蜜多空，能行般若波羅蜜多不？」
“World‑Honored One, is it the very emptiness of the Prajñā‑pāramitā that can practice the Prajñā‑pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離般若波羅蜜多空有法可得，能行般若波羅蜜多不？」
“World‑Honored One, is there a dharma apart from the emptiness of the Prajñā‑pāramitā that can practice the Prajñā‑pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即空，能行般若波羅蜜多不？」
“World‑Honored One, is it emptiness itself that can practice the Prajñā‑pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離空有法可得，能行般若波羅蜜多不？」
“World‑Honored One, is there a dharma apart from emptiness that can practice the Prajñā‑pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即空，能行空不？」
“World-Honored One, is it emptiness itself that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離空有法可得，能行空不？」
“World-Honored One, is there a dharma apart from emptiness that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即般若波羅蜜多，能行空不？」
“World-Honored One, is it the very Prajñā-pāramitā that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離般若波羅蜜多有法可得，能行空不？」
“World-Honored One, is there a dharma apart from the Prajñā-pāramitā that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即色，能行般若波羅蜜多不？」
“World-Honored One, is it form itself that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離色有法可得，能行般若波羅蜜多不？」
“World-Honored One, is there a dharma apart from form that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即受、想、行、識，能行般若波羅蜜多不？」
“World-Honored One, is it sensation, perception, conditioning, or consciousness themselves that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離受、想、行、識有法可得，能行般若波羅蜜多不？」
“World-Honored One, is there a dharma apart from sensation, perception, conditioning, or consciousness that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即色空，能行般若波羅蜜多不？」
“World-Honored One, is it the very emptiness of form that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離色空有法可得，能行般若波羅蜜多不？」
“World-Honored One, is there a dharma apart from the emptiness of form that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即受、想、行、識空，能行般若波羅蜜多不？」
“World-Honored One, is it the very emptiness of sensation, perception, conditioning, and consciousness that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離受、想、行、識空有法可得，能行般若波羅蜜多不？」
“World-Honored One, is there a dharma apart from the emptiness of sensation, perception, conditioning, and consciousness that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即色，能行空不？」
“World-Honored One, is it form itself that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離色有法可得，能行空不？」
“World-Honored One, is there a dharma apart from form that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即受、想、行、識，能行空不？」
“World-Honored One, is it sensation, perception, conditioning, or consciousness themselves that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離受、想、行、識有法可得，能行空不？」
“World-Honored One, is there a dharma apart from sensation, perception, conditioning, and consciousness that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即色空，能行空不？」
“World-Honored One, is it the very emptiness of form that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離色空有法可得，能行空不？」
“World-Honored One, is there a dharma apart from the emptiness of form that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即受、想、行、識空，能行空不？」
“World-Honored One, is it the very emptiness of sensations, perceptions, conditioning, and consciousness that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離受、想、行、識空有法可得，能行空不？」
“World-Honored One, is there a dharma apart from the emptiness of sensations, perceptions, conditioning, and consciousness that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即一切法，能行般若波羅蜜多不？」
“World-Honored One, are all dharmas themselves what can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離一切法有法可得，能行般若波羅蜜多不？」
“World-Honored One, is there a dharma apart from all dharmas that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即一切法空，能行般若波羅蜜多不？」
“World-Honored One, is it the very emptiness of all dharmas that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離一切法空有法可得，能行般若波羅蜜多不？」
“World-Honored One, is there a dharma apart from the emptiness of all dharmas that can practice the Prajñā-pāramitā?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即一切法，能行空不？」
“World-Honored One, are all dharmas themselves what can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離一切法有法可得，能行空不？」
“World-Honored One, is there a dharma apart from all dharmas that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為即一切法空，能行空不？」
“World-Honored One, is it the very emptiness of all dharmas that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
「世尊！為離一切法空有法可得，能行空不？」
“World-Honored One, is there a dharma apart from the emptiness of all dharmas that can practice emptiness?”
「不爾！善現！」
“No, Subhūti.”
爾時，善現便白佛言：「若爾，諸菩薩摩訶薩以何等法，能行般若波羅蜜多及能行空？」
At that time, the Venerable Subhūti said to the Buddha, “If so, by means of what dharma can bodhisattva‑mahāsattvas practice the Prajñā‑pāramitā and practice emptiness?”
佛告善現：「於意云何？汝見有法能行般若波羅蜜多及能行空不？」
The Buddha told Subhūti, “What do you think? Do you see any dharma that can practice the Prajñā‑pāramitā and practice emptiness?”
善現對曰：「不也！世尊！」
Subhūti replied, “No, World‑Honored One.”
佛告善現：「於意云何？汝見有般若波羅蜜多及見有空是菩薩摩訶薩所行處不？」
The Buddha said, “What do you think? Do you see the Prajñā‑pāramitā, or do you see emptiness, as the sphere of practice for bodhisattva‑mahāsattvas?”
善現對曰：「不也！世尊！」
Subhūti replied, “No, World‑Honored One.”
佛告善現：「於意云何？汝所不見法，是法可得不？」
The Buddha said, “What do you think? Can the dharmas that you do not see be obtained?”
善現對曰：「不也！世尊！」
Subhūti replied, “No, World‑Honored One.”
佛告善現：「於意云何？不可得法，有生滅不？」
The Buddha said, “What do you think? Do unobtainable dharmas have arising and ceasing?”
善現對曰：「不也！世尊！」
Subhūti replied, “No, World‑Honored One.”
佛告善現：「汝所不見、所不得法所有實相，即是菩薩無生法忍。若菩薩摩訶薩成就如是無生法忍，便於無上正等菩提堪得受記。善現當知！是菩薩摩訶薩於佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨及十八佛不共法等無量無邊殊勝功德，名能精進如實行者。若能如是精進修行，不得無上正等覺智、一切相智、大智、妙智、一切智智、大商主智，無有是處。」
The Buddha said, “The True Characteristic of the dharmas that you do not see and cannot obtain is precisely the bodhisattvas’ patience with the non‑arising of dharmas. If bodhisattva‑mahāsattvas accomplish such patience with the non‑arising of dharmas, then with regard to unsurpassed perfect enlightenment they are fit to receive a prediction. Subhūti, you should know: with respect to the Buddha’s ten powers, the four fearlessnesses, the four unhindered knowledges, great loving‑kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha—limitless and boundless, exceedingly excellent virtues—such bodhisattva‑mahāsattvas are called those who can vigorously practice in accordance with reality. If one can thus diligently cultivate and practice and yet fail to attain the wisdom of unsurpassed perfect enlightenment, the knowledge of all aspects, great wisdom, wondrous wisdom, the wisdom that knows all aspects, and the wisdom of the great caravan leader—there would be no such case.”
具壽善現復白佛言：「諸菩薩摩訶薩為以一切法無生法性，於佛無上正等菩提得受記不？」
The Venerable Subhūti again said to the Buddha, “Do bodhisattva‑mahāsattvas receive a prediction of unsurpassed perfect enlightenment from the Buddha by taking the non‑arising nature of all dharmas as the basis?”
「不爾！善現！」
“No, Subhūti.”
「世尊！諸菩薩摩訶薩為以一切法有生法性，於佛無上正等菩提得受記不？」
“World‑Honored One, do they receive a prediction by taking the arising nature of all dharmas as the basis?”
「不爾！善現！」
“No, Subhūti.”
「世尊！諸菩薩摩訶薩為以一切法有生無生法性，於佛無上正等菩提得受記不？」
“World‑Honored One, do they receive a prediction by taking both the arising and the non‑arising natures of all dharmas as the basis?”
「不爾！善現！」
“No, Subhūti.”
「世尊！諸菩薩摩訶薩為以一切法非有生非無生法性，於佛無上正等菩提得受記不？」
“World‑Honored One, do they receive a prediction by taking the neither‑arising‑nor‑non‑arising nature of all dharmas as the basis?”
「不爾！善現！」
“No, Subhūti.”
爾時，善現便白佛言：「若爾，云何諸菩薩摩訶薩於佛無上正等菩提堪得受記？」
Then Subhūti said to the Buddha, “If so, how do bodhisattva‑mahāsattvas become fit to receive a prediction of unsurpassed perfect enlightenment from the Buddha?”
佛告善現：「於意云何？汝見有法於佛無上正等菩提得受記不？」
The Buddha told Subhūti, “What do you think? Do you see any dharma by which one receives a prediction of unsurpassed perfect enlightenment from the Buddha?”
善現對曰：「不也！世尊！我不見法於佛無上正等菩提堪得受記，亦不見法於佛無上正等菩提有能證者，證時、證處及由此證若所證法皆亦不見。何以故？以一切法皆無所得，於一切法無所得中，能證、所證、證時、證處及由此證不可得故。」
Subhūti replied, “No, World‑Honored One. I do not see any dharma that is fit to receive a prediction of unsurpassed perfect enlightenment from the Buddha, nor do I see any dharma that is an attainer with respect to unsurpassed perfect enlightenment, nor the time of attainment, the place of attainment, nor any dharma by means of which attainment occurs, nor any attained dharma. Why is this? Because all dharmas are without anything to be obtained; and within the non‑attainment of all dharmas, the attainer, the attained, the time, the place, and the means of attainment are unobtainable.”
佛告善現：「如是！如是！如汝所說。善現當知！若菩薩摩訶薩於一切法無所得時，不作是念：『我於無上正等菩提當能證得，我用是法於如是時、於如是處證得無上正等菩提。』」
The Buddha told Subhūti, “So it is, so it is, just as you have said. Subhūti, you should know: when bodhisattva‑mahāsattvas have nothing to obtain with regard to all dharmas, they do not give rise to the thought, ‘I will be able to realize unsurpassed perfect enlightenment. By means of such‑and‑such a dharma, at such‑and‑such a time and in such‑and‑such a place, I will realize unsurpassed perfect enlightenment.’”